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The Composition and Meaning of the Litany of Loreto
The only thus approved Marian litany is that of Loreto. The Litanies of Loreto, so called because of their use in the sanctuary of Loreto since at least as far back as 1531, were officially approved in 1587 by Pope Sixtus V. Its origin is believed to be a medieval rimed litany (see Paris manuscript Nat. lat. 5267, fol., 80r) influenced by Eastern Marian devotion, in particular by the famous Hymnos Akasthistos. Contrasting with the older Litany of All Saints, the Loreto Litanies are purely ad- or invocational litanies. However, as can be observed, for example, in the so called Officia Mariana, many more Marian Litanies were and are in use but destined for private devotion.
Modern Advocations
The 1587 version of the litany of Loreto was subsequently enriched with new advocations.
1675
1883
1903
1917
1950
1980
1995
Queen of the most Holy Rosary (for the confraternities of the Holy Rosary).
Queen conceived without original sin (Leo XIII for the whole church)
Mother of Good Council (Leo XIII)
Queen of Peace (Benedict XV)
Queen assumed into Heaven (Pius XII)
Mother of the Church (John Paul II)
Queen of Families (John Paul II)
The Composition and Meaning of the Litany of Loreto
The Litanies of Loreto are structured as follows:
- Mary’s Holiness -Three introductory advocations highlighting Mary’s sanctity as person (Sancta Maria), her role as mother of Jesus Christ (Sancta Dei Genitrix), and her vocation as virgin (Sancta Virgo Virginum). Mary’s sanctity is stressed.
- Mary, the Mother -Twelve advocations referring to Mary as Mother. The purpose of this series of advocations is to highlight the various facets of Mary’s role as mother. Some of these advocations, especially at the beginning and at the end of the series, are referring explicitly to her maternal activity and the addressees (Christ, the Church. . .) of this activity Mary is:
(1) Mother of Christ (Mater Christi)
(2) Mother of the Church (Mater Ecclesiae)
(3) Mother of Divine Grace (Mater Divinae Gratiae)
And again, at the end of the series:
(11) Mother of our Creator (Mater Creatoris)
(12) Mother of our Savior (Mater Salvatoris)
The intermediate advocations (4-10) qualify or characterize the person of Mary as mother, with adjectives mainly:
(4) Mother most pure (Mater purissima)
(5) Mother most chaste (Mater castissima)
(6) Mother inviolate (Mater inviolata)
(7) Mother undefiled (Mater intemerata)
(8) Mother most amiable (Mater amabilis)
(9) Mother most admirable (Mater admirabilis)
(10) Mother of good counsel (Mater boni consilii)
[Mother of fair love (Mater pulchrae dilectionis)]
Mary attracts love and admiration, and she is of good counsel, but most of the characteristics mentioned (4-7) refer to the miraculous and virginal birth of Jesus.
- Mary, the Virgin -The advocations of Mary Mother are followed by six titles extolling her as Virgin. They not only stress the merit of her virginity: Virgin most prudent (Virgo prudentissima), virgin most venerable (Virgo veneranda), Virgin most renowned (Virgo praedicanda), but also the “efficacy” of virginity. Mary is Virgin most powerful (Virgo potens), Virgin most merciful (Virgo clemens), and Virgin most faithful (Virgo fidelis).
- Symbols of Mary -We then have 13 symbolic advocations, mostly taken from the Old Testament and applied to Mary to highlight her virtues and her eminent role in salvation history:
(1) Mirror of Justice (Speculum justitiaé)
(2) Seat of wisdom (Sedes sapientiae)
(3) Cause of our joy (Causa nostrae laetitiae)
(4) Spiritual vessel (Vas spirituale)
(5) Vessel of Honor (Vas honorabile)
(6) Singular vessel of devotion (Vas insigne devotionis)
(7) Mystical rose (Rosa mystica)
(8) Tower of David (Turris davidica)
(9) Tower of Ivory (Turris eburnea)
(10) House of Gold (Domus aurea)
(11) Ark of the Covenant (Foederis arca)
(12) Gate of Heaven (Janua coeli)
(13) Morning Star (Stella matutina)
IOW, it is “ill-sounding”. ##